first glance. The head, efpecially the face, and the formation of the firm parts compared to the firm parts of other animals, convince the accurate obferver, who is capable of inveftigating truth, of the greatness and superiority of his intellectual qualities. The eye, the look, the cheeks, the mouth, the forehead, whether confidered in a state of entire reft, or during their innumerable varieties of motion,-in fine, whatever is understood by phyfiognomy-are the most expreflive, the moft convincing picture of interior fenfation, defires, paffions, will, and of all thofe properties which fo much exalt moral above animal life. Although the phyfiological, intellectual, and moral life of man, with all their fubordinate powers, and their conftituent parts, fo eminently unite in one being; although these three kinds of life do not, like three diftinct families, refide in feparate parts or ftories of the body, but co-exift in one point, and by their combination form one whole; yet it is plain, that each of thefe powers of life has its peculiar ftation, where it more especially unfolds itfelf and acts. It is beyond contradiction evident, that, though phyfiological or animal life difplays itself through all the body, and especially through all the animal parts, yet it acts more confpicuously in the arm, from the fhoulder to the ends of the fingers. It is not lefs evident, that intellectual life, or the power of the understanding and the mind, make themselves most apparent in the circumference and form of the folid parts of the head, especially the forehead; though they will discover themselves, to an attentive and accurate eye, in every part and point of the human body, by the congeniality and harmony of the various parts. Is there any occa Parts. Lon fion to prove, that the power of thinking refides neither in the foot, in the hand, nor in the back, but in the head, and in its internal parts? The moral life of man particularly reveals itself in the lines, marks, and tranfitions of the countenance. His moral powers and defires; his irritability, fympathy, and antipathy; his facility of attracting or repelling the objects that furround him : these are all fummed up in, and painted upon his countenance when at reft. When any paffion is called into action, fuch paffion is depicted by the motion of the muscles, and these motions are accompanied by a strong palpitation of the heart. If the countenance be tranquil, it always denotes tranquillity in the region of the heart and breast. This threefold life of man, fo intimately interwoven through his frame, is ftill capable of being ftudied in its different appropriate parts; and, did we live in a lefs depraved world, we should find fufficient data for the fcience of phyfiognomy. The animal life, the loweft and moft earthly, would difcover itself from the rim of the belly to the organs of generation, which would become its central or focal point. The middle or moral life would be feated in the breaft, and the heart would be its central point. The intellectual life, which of the three is fupreme, would refide in the head, and have the eye for its centre. If we take the countenance as the reprefentative and epitome of the three divifions, then will the forehead to the eyebrows be the mirror or image of the underftanding; the nofe and cheeks, the image of the moral and fenfitive life; and the mouth and chin, the image of the animal life; while the eye will be to the whole as its fummary and centre. All All that has been hitherto advanced is fo clear, fo well known, fo univerfal, that we should blufh to infift upon fuch common-place truths, were they not firft the foundation on which we must build all we have to propofe; and, again, had not these truths (can it be believed by futurity?) in this our age been so many thousand times mistaken and contested with the most inconceivable affectation. The science of phyfiognomy, whether underftood in the most enlarged or moft confined fense, indubitably depends on thefe general and incontrovertible principles; yet, incontrovertible as they are, they have not been without their opponents. Men pretend to doubt of the most striking, the moft convincing, the moft felf-evident truths; although, were thefe deftroyed, neither truth nor knowledge would remain. They do not profefs to doubt concerning the phyfiognomy of other natural objects; yet do they doubt the phyfiognomy of human nature-the first object, the moft worthy of contemplation, and the most animated the realms of nature contain. We have already hinted to our readers, that they are to expect only fragments on phyfiognomy from us, and not a perfect fyftem. However, what has been faid may ferve as a sketch for fuch a fyftem. We fhall conclude this chapter with fhewing the difference between Phyfiognomy and Pathognomy. Phyfiognomy is the science or knowledge of the correfpondence between the external and internal man, the visible superficies and the invifible contents. Phyfiognomy, oppofed to pathognomy, is the knowledge of the figns of the powers and in clinations of men-Pathognomy is the knowledge of the figns of the paffions. Phyfiognomy therefore teaches the knowledge of character at reft, and pathognomy of character in motion. Character at reft is taught by the form of the folid and the appearance of the moveable parts while at rest. Character impaffioned is manifested by the moveable parts in motion. Phyfiognomy may be compared to the fum-total of the mind; pathognomy, to the intereft which is the product of this fum-total. The former fhews what man is in general, the latter what he becomes at particular moments; or, the one what he might be, the other what he is. The first is the root and ftem of the second, the foil in which it is planted. Whoever believes the latter and not the former, believes in fruit without a tree, in corn without land. CHA P. III. Signs of Bodily Strength and Weakness-Of Health and Sickness. WE E call that human body ftrong, which can eafily alter other bodies, without being easily altered itself. The more immediate it can act, and the lefs immediately it can be acted upon, the greater is its ftrength; and the weaker, the lefs it can act, or withstand the action of others. There is a tranquil ftrength, the effence of which is immobility; and there is an active strength, the effence The one has motion, effence of which is motion. the other ftability, in an extraordinary degree. There is the strength of the rock, and the elallicity of the fpring. There is the Herculean ftrength of bones and finews; thick, firm, compact, and immoveable as a pillar. There are heroes lefs Herculean, lefs firm, finewy, large; lefs fet, lefs rocky; who yet, when roufed, when oppofed in their activity, will meet oppreffion with so much strength, will refift weight with fuch elaftic force, as fcarcely to be equalled by the moit mufcular strength. The elephant has native, bony ftrength. Irritated or not, he bears prodigious burdens, and crushes all on which he treads. An irritated wafp has ftrength of a totally different kind: but both have compactnefs for their foundation, and efpecially the firmnefs of conftruction. All porofity deftroys ftrength The ftrength, like the understanding of a man, is difcovered by its being more or less compact. The elasticity of a body has figns fo remarkable, that they will not permit us to confound fuch body with one that is not elaftic. How manifeft are the varieties of ftrength between the foot of an elephant and a ftag, a wafp and a fly! Tranquil, firm ftrength is fhewn in the proportions of the form, which ought rather to be fhort than long. In the thick neck, the broad fhoulders, and the countenance, which, in a state of health, is rather bony than fleshy. In the fhort, compact, and knotty forehead; and especially when the finus frontales are vifible, but not too far projecting; flat in the middle, or fuddenly indented, but not in fmooth cavities. In horizontal eyebrows, fituated C 3 near |